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MISSIONARY  HEROES  COURSE 

LIFE  STORIES  OF  GREAT  MISSIONARIES  FOR 

TEEN  AGE  BOYS 

ARRANGED  IN  PROGRAMS 


Raymund  Lull 

First  Missionary  to  the  Moslems 


SOURCE  BOOK 

“RAYMUND  LULL,  FIRST  MISSIONARY 
TO  THE  MOSLEMS" 

By  SAMUEL  M.  ZWEMER 


Program  Prepared  by 

FLOYD  L.  CARR 


276  FIFTH  AVENUE.  NEW  YORK  CITY 


& 


Baptist  Board  of  Education 

DEPARTMENT  OF  MISSIONARY  EDUCATION 


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Course  No.  2 


Digitized  by  the  Internet  Archive 
in  2018  with  funding  from 
Columbia  University  Libraries 


https://archive.org/details/raymondlullfirstOOcarr 


Raymund  Lull 

First  Missionary  to  the  Moslems 


SOURCE  BOOK 

Raymund  Lull,  First  Missionary 
to  the  Moslems" 

By  Samuel  M.  Zwemer 


Baptist  Board  of  Education 

DEPARTMENT  OF  MISSIONARY  EDUCATION 

276  Fifth  Avenue,  New  York  City 


OUTLINE 


Introductory  Statement 

Program  for  Meeting  . 

Life  Sketch  . 


Page 
.  2 


Q 

o 


Life  Incidents 


4 

7 


Program  based  upon  Raymund  Lull,  First  Missionary  to  the 

Moslems 


by  Samuel  M.  Zwemer 
Punk  &  Wagnalls  Company,  75  cents 


FOREAVORD 


HE  Missionary  Heroes  Course  for  Boys  meets  a  real  need. 


A  It  is  a  series  of  missionary  programs  for  boys  based  on  great 
biographies  which  every  boy  should  know.  Courses  Number 
One  and  Number  Two  are  now  available,  each  providing  pro¬ 
grams  for  twelve  months,  which  may  be  used  in  the  monthly 
meetings  of  boys’  groups.  Other  courses  are  in  preparation  and 
will  be  issued  for  subsequent  years. 

It  is  suggested  that  the  leader  purchase  two  copies  of  each 
booklet ;  one  to  be  kept  for  reference  and  the  other  to  be  cut  up 
to  provide  each  boy  with  his  assigned  part.  Some  may  prefer 
to  purchase  one  booklet  and  typewrite  the  parts  for  assignment. 
In  order  to  tie  together  the  life  incidents  as  they  are  presented 
by  the  boys,  the  leader  should  master  the  facts  outlined  in  the 
biographical  sketch  and  read  carefully  the  volume  upon  which 
the  program  is  based.  These  volumes  are  missionary  classics 
and  may  be  made  the  basis  of  a  worthwhile  library  of  Christiau 
adventure. 

Boys  are  keenly  interested  in  stories  of  adventure  and  achieve¬ 
ment  and  it  is  hoped  that  participation  in  the  programs  will  lead 
many  of  the  lads  to  read  these  great  missionary  biographies.  At¬ 
tention  is  called  to  the  twenty-three  other  life-story  programs  now 
available  for  Courses  Number  One  and  Number  Two,  both  of 
which  are  listed  on  the  last  page.  The  books  upon  which  these 
programs  are  based  can  be  ordered  from  the  nearest  literature 
headquarters.  Portraits  of  these  missionary  heroes  are  also  avail¬ 
able  for  purchase  at  fifteen  cents  a  copy. 

AATiile  these  programs  have  been  developed  to  meet  the  needs 
of  boys’  organizations  of  all  types — i.e.,  Organized  Classes,  Boy 
Scouts,  Knights  of  King  Arthur,  Kappa  Sigma  Pi,  etc.,— they 
were  especially  prepared  for  the  chapters  of  the  Royal  Ambas¬ 
sadors ,  a  missionary  organization  for  teen  age  boys  originating 
in  the  Southland  and  recently  adapted  to  the  needs  of  the  North¬ 
ern  Baptist  Convention  by  the  Department  of  Missionary  Edu¬ 
cation.  AA7e  commend  these  materials  to  all  lovers  of  bovs. 


William  A.  Hill. 


PROGRAM  FOR  MEETING 


1.  Scripture  Reading:  Ephesians  6:10-18.  Raymond  Lull’s 
life  and  message  were  a  standing  protest  against  the  folly 
of  addressing  the  Moslem  problem  with  armed  force  rather 
than  with  the  proclamation  of  divine  love.  (See  pages  39-43 
of  “Raymund  Lull,  First  Missionary  to  the  Moslems”  by 
Samuel  M.  Zwemer,  copied  in  excerpt  No.  8  following). 

2.  Praver. 

«/ 

3.  Hymn:  “When  I  Survey  the  Wondrous  Cross”  (see  page 
35  of  the  above  book  for  the  account  of  his  vision  of  the 
Crucified  Christ  which  changed  him  from  a  courtier  to  a 
champion  of  the  faith,  copied  in  excerpt  No.  7,  following). 

4.  Introduction  to  the  Life  Story #  (based  upon  the  brief 
sketch  found  in  this  booklet). 

5.  Raymund  Lull’s  Birthplace  (pages  19-20,  23-25). 

6.  His  Life  as  a  Courtier-  (pages  25-27,  29-30). 

7.  His  Conversion  (pages  31,  33-36). 

8.  His  Dedication  to  the  Moslems  (pages  39-43). 

9.  Preparing  for  His  Task  (pages  54-56,  62). 

10.  Establishing  a  Missionary  College  (pages  65-67,  68-69). 

11.  Secured  the  Establishment  of  Professorship  (pages  77-79). 

12.  His  First  Missionary  Journey  to  Tunis  (pages  80-82, 
88-89). 

13.  Lull’s  Witness  in  Bugia  (pages  104-105,  107-108). 

14.  Summary  of  His  Life  Work  (pages  63-64). 

15.  Last  Journey  and  Martyrdom  (pages  138-139,  142-143). 

*  The  leader  should  read  the  brief  sketch  in  this  booklet  and  also  the 
book:  “Raymund  Lull,  First  Missionary  to  the  Moslems”  by  Samuel  M.  Zwemer, 
Funk  &  Wagnalls  Co.,  75  cents.  A  brief  sketch  of  Raymund  Lull  will  be  found 
in  “Some  Great  Leaders  in  the  World  Movement”  by  Robert  E.  Speer  or  “Heroes 
of  the  Mission  Field”  by  Walsh. 


3 


I 


SKETCH  OF  THE  LIFE  OF 
RAYMUND  LULL 


RAYMUND  LULL  was  born  in  the  year  1235  in  Palma,  the 
capital  city  of  the  Island  of  Majorca.  Majorca  is  an 
island  of  the  Balearic  group  situated  off  the  coast  of  Spain  and 
memorable  in  the  history  of  the  struggle  of  the  Spaniards  with 
the  Saracens.  His  father  was  a  man  of  position  and  wealth 
who  had  taken  an  important  part  in  freeing  Majorca  from 
Saracen  rule.  Lull  grew  up  in  luxury  and  as  he  himself  says, 
in  sensual  living.  Pond  of  pleasure,  he  and  his  young  wife 
moved  from  Palma  to  the  Court  of  James  II.,  King  of  Aragon, 
and  there  he  became  seneschal  of  the  court.  He  was  a  musician, 
playing  the  cithern  with  skill.  He  was  also  a  gifted  poet  but 
devoted  his  skill  chiefly  to  the  framing  of  phrases  to  his  lady¬ 
loves. 

When  in  his  thirty-first  year,  he  returned  from  the  King’s 
Court  to  his  native  city.  It  was  here  on  a  July  evening  in  the 
year  1266  that  he  came  to  the  turning  point  in  his  life.  He  was 
composing  an  amorous  tribute  to  a  matron,  who  was  unrespon¬ 
sive  to  his  advances,  when  he  saw  suddenly,  as  in  a  vision,  the 
Saviour  hanging  upon  His  cross  and  looking  reproachfully  at 
him.  He  was  deeply  moved  and  laid  aside  his  cithern.  Eight 
days  later  he  took  up  his  cithern  to  complete  the  song  and  again 
the  vision  appeared.  It  changed  the  entire  course  of  his  life. 
He  rose  up  that  day  from  his  life  of  sin  to  follow  the  Saviour. 

The  chains  of  the  old  life  were  still  upon  him,  however,  and 
it  was  not  until  autumn  that  the  full  victory  was  won.  On 
October  4,  1266,  at  the  Festival  of  Saint  Francis  of  Assisi,  he 
went  to  the  Franciscan  Church  in  Palma.  There  he  heard  a 
friar  tell  the  story  of  St.  Francis,  how  he  was  awakened  from  a 
thoughtless,  reckless  life  to  dedicate  himself  to  proclaiming  in 
poverty  the  Gospel  message  of  the  Divine  Redeemer,  witnessing 
even  to  the  Sultan.  As  he  listened  to  the  unfolding  story,  his 
purpose  became  fixed.  He,  too,  would  renounce  the  world  for 
Christ.  This  was  his  vow  of  consecration:  “To  Thee,  0  Lord 
God,  I  offer  myself,  my  wife,  my  children  and  all  that  I  possess. 
May  it  please  Thee,  Who  didst  so  humble  Thyself  to  the  death  of 
the  Cross,  to  condescend  to  accept  all  that  I  give  and  offer  to 


4 


Thee,  that  I,  my  wife  and  my  children  may  be  Thy  lowly 
servants.  7 7 

He  accordingly  sold  his  property,  provided  for  his  family 
and  set  himself  to  the  task  of  witnessing  to  the  Mohammedans. 
He  had  become  convinced  of  the  futility  of  the  Crusades  and  de¬ 
clared:  “It  is  my  belief  that  the  conquest  of  the  Holy  Land 
should  be  attempted  in  no  other  way  than  as  Christ  and  the 
Apostles  undertook  to  accomplish  it — by  love,  by  prayer,  by 
tears,  by  the  offering  of  our  own  lives. 7  7  And  again :  ‘  ‘  All  mis¬ 
sionary  effort  must  be  impelled  by  the  union  of  human  and 
Divine  love.77 

His  first  step  was  to  write  a  book  addressed  to  the  Moslems, 
presenting  the  claims  of  Jesus  Christ  as  opposed  to  the  claims  of 
the  ‘  ‘  False  Prophet. 7  7  To  this  end  he  purchased  a  Saracen  slave 
to  gam  a  knowledge  of  Arabic  and  for  nine  years  he  continued 
his  study  of  the  language  and  the  Koran.  Finally  in  1275,  he 
published  his  great  work  “Ars  Major  sive  Generalis, 77  under  the 
patronage  of  the  King  of  Majorca. 

His  next  step  was  the  establishment  of  a  missionary  college, 
the  first  institution  of  its  kind  in  Christendom.  The  year  follow- 
ing  the  completion  of  “Ars  Major77,  he  persuaded  James  II.  of 
Spain  to  found  a  monastery  at  Palma,  where  Franciscan  monks 
could  study  the  life  and  thought  of  the  Moslem  world  and  mas¬ 
ter  the  Arabic  language.  In  1276  this  school  opened  with  thir¬ 
teen  monks  enrolled  as  students.  Later  it  was  probably  trans¬ 
ferred  to  Montpelier  on  the  mainland,  a  great  Franciscan  cen¬ 
ter.  He  visited  Rome  and  Avignon  in  the  hope  of  persuading 
the  Pope  to  found  several  colleges  for  the  training  of  mission¬ 
aries  for  service  in  foreign  lands,  but  the  Pope  was  deaf  to  his 
plea.  Later  in  1311,  the  Council  of  Vienne,  in  response  to  his 
pleading,  founded  professorships  of  the  Oriental  languages  in 
the  Universities  of  Paris,  Salamanca  and  Oxford. 

The  final  step  in  fulfilment  of  his  life-purpose  was  to  test  the 
power  of  example.  Just  two  hundred  years  before  Columbus 
crossed  the  Atlantic,  he  ventured  to  cross  the  Mediterranean. 
Although  in  his  fifty-sixth  year,  he  determined  to  set  out,  alone 
and  single-handed,  to  preach  the  Gospel  in  North  Africa.  He 
arrived  in  Tunis  in  the  fall  of  1291  and  arranged  for  a  debate 
with  the  Moslem  scholars  concerning  the  merits  of  their  respec¬ 
tive  faiths.  They  finally  terminated  a  lengthy  discussion  by  cast- 
ting  him  into  prison  under  a  death  sentence.  Through  the  in¬ 
tercession  of  a  liberal  Mohammedan,  this  sentence  was  com¬ 
muted  to  banishment.  He  escaped,  however,  from  the  ship 
which  was  to  bear  him  away  and  preached  in  the  neighborhood 
of  Tunis  for  three  months  before  returning  to  Naples. 


The  next  fifteen  years  were  employed  in  lecturing  at  the  Uni¬ 
versities  of  Italy  and  Prance  and  in  seeking  to  win  Jews  and 
believers  outside  of  the  fold  of  the  Catholic  Church  to  the  Chris¬ 
tian  faith.  The  Jews  were  subject  to  the  bitterest  persecution 
during  this  period  and  Lull  raised  his  solitary  voice  in  their 
behalf.  He  took  shipping  to  Cyprus  as  well  as  traveling 
throughout  Europe.  He  even  made  an  extended  journey  into 
Syria  and  Armenia. 

But  the  Saracens  were  the  chief  object  of  his  desire.  In 
1307,  at  the  age  of  seventy-one,  this  dauntless  Christian  Crusader 
resolved  to  ignore  his  earlier  banishment,  and  go  to  Bugia,  a 
seaport  of  Algeria,  to  proclaim  the  true  faith.  A  tumult  was  at 
once  created  by  his  fearless  preaching  and  his  life  was  again  in 
jeopardy.  To  the  expostulating  Moslem  priest  who  rescued  him, 
he  replied:  “Death  has  no  terrors  whatever  for  a  sincere  serv¬ 
ant  of  Christ  who  is  laboring  to  bring  souls  to  a  knowledge  of  the 
truth.”  He  was  imprisoned  for  six  months,  every  inducement 
being  offered  to  persuade  him  to  accept  the  Moslem  faith.  He 
was  again  banished  and  after  being  shipwrecked  at  Pisa,  he 
finally  made  his  way  to  Paris. 

Eight  years  later,  when  in  his  seventy-ninth  year,  this  “lion- 
hearted”  Crusader  determine, d  again  to  “carry  the  war  into 
Africa.”  He  returned  to  Bugia  and  spent  a  year  in  seclusion, 
quietly  strengthening  the  little  band  of  converts  that  he  had 
gathered  during  his  earlier  visit.  After  a  time  he  again  openly 
proclaimed  Christ  in  the  public  market  of  Bugia.  “As  he  called 
upon  the  people  to  renounce  Mohammed  and  follow  Christ,  he 
received  the  crown  of  martyrdom;  for  which  he  had  longed. 
The  infuriated  crowd  stoned  him  to  death  on  June  30,  1315,  and 
he  fell  asleep.”  He  had  demonstrated  his  greatest  utterance: 
“He  who  loves  not,  lives  not;  he  who  lives  by  the  life,  cannot 
die.” 


6 


INCIDENTS  IN  THE  LIFE  OF 
RAYMUND  LULL 


Reprinted  from  “ Raymund  Lull,  First  Missionary  to  the 
Moslems ,”  by  Samuel  M.  Z wemer 

By  permission  of  the  publishers,  Funk  and  W agnails  Company 

Raymund  Lull’s  Birthplace.  ( Pp .  19-20 ,  23-25.) 

Raymund  Lull  was  born  of  an  illustrious  family  at  Palma  in 
the  island  of  Majorca  of  the  Balearic  group  in  1235.  His  father 
had  been  born  at  Barcelona  and  belonged  to  a  distinguished 
Catalonian  family.  When  the  island  of  Majorca  was  taken  from 
the  Saracens  by  James  I.,  king  of  Aragon,  Lull’s  father  served 
in  the  army  of  conquest.  For  his  distinguished  services  he  was 
rewarded  with  a  gift  of  land  in  the  conquered  territory,  and  the 
estates  grew  in  value  under  the  new  government.  .  .  . 

Palma,  Lull’s  birthplace  and  burial-place,  is  a  pretty  town 
with  narrow  streets  and  a  sort  of  medieval  look  except  where 
modern  trade  has  crowded  out  “the  old-world,  Moorish  char¬ 
acter  of  the  buildings.” 

The  cathedral  is  still  a  conspicuous  building,  and  was  com¬ 
menced  in  1230  and  dedicated  to  the  Virgin  by  the  same  King 
James  who  gave  Lull’s  father  estates  near  Palma.  Portions  of 
the  original  building  still  remain,  and  the  visitor  can  enter  the 
royal  chapel  (built  in  1232)  with  assurance  that  if  Lull  did  not 
worship  here  he  at  least  saw  the  outside  of  the  building  fre¬ 
quently.  Palma  probably  owes  its  name  and  harbor  to  Metellus 
Balearicus,  who  in  123  B.C.,  settled  three  thousand  Roman  and 
Spanish  colonists  on  the  island,  and  whose  expedition  is  sym¬ 
bolized  on  the  Roman  coins  by  a  palm  branch.  He  also  gave  his 
name  to  the  island  group,  and  the  Balearic  slingers  are  famous 
in  Caesar’s  “Commentaries.” 

Palma  is  today  a  busy  little  port,  and  direct  commerce  is  car¬ 
ried  on  with  Valencia,  Barcelona,  Marseilles,  Cuba,  Porto  Rico, 
and  even  South  American  ports.  The  present  population  is 
about  sixty  thousand.  Formerly,  Palma  was  a  great  center  for 
shipbuilding,  and  there  is  little  doubt  that  in  Lull  ’s  time  this 
industry  also  gave  importance  to  the  town.  As  early  as  the 
fourteenth  century  a  mole,  to  a  length  of  three  hundred  and 
eighty-seven  yards,  was  constructed  to  improve  the  harbor  of 
Palma.  This  picturesque  town  was  the  birthplace  of  our  hero, 

7 


and  today  its  inhabitants  are  still  proud  to  lead  you  to  the 
church  of  San  Francisco  where  he  lies  buried. 

His  Life  as  a  Courtier.  (Pp.  25-27 ,  20-30.) 

Of  Lull's  infancy  and  early  youth  nothing  is  known  for  cer¬ 
tain.  He  was  accustomed  to  medieval  luxury  from  his  birth,  as 
his  parents  had  a  large  estate  and  his  father  was  distinguished 
for  military  services.  Lull  married  at  an  early  age,  and,  being 
fond  of  the  pleasures  of  court  life,  left  Palma  and  passed  over 
with  his  bride  to  Spain,  where  he  was  made  seneschal  at  the 
court  of  King  James  II.  of  Aragon.  Thus  his  early  manhood 
was  spent  in  gaiety  and  even  profligacy.  All  the  enthusiasm 
and  warmth  of  his  character  found  exercise  only  in  the  pleasures 
of  the  court,  and,  by  his  own  testimony  even  he  lived  a  life  of 
utter  immorality  in  this  corrupt  age.  Wine,  women  and  song 
were  then,  as  often  since,  the  chief  pleasures  of  kings  and 
princes.  Notwithstanding  his  marriage  and  the  blessing  of  chil¬ 
dren,  Lull  sought  the  reputation  of  a  gallant  and  was  mixed  up 
in  more  than  one  intrigue.  For  this  sort  of  life,  his  office  gave 
him  every  temptation  and  plenty  of  opportunity. 

A  seneschal  (literally,  an  old  servant)  was  the  chief  official 
in  the  household  of  a  medieval  prince  or  noble  and  had  the  su¬ 
perintendence  of  feasts  and  ceremonies.  These  must  have  been 
frequent  and  luxurious  at  the  court  of  James  II.,  for  Aragon, 
previous  to  the  reign  of  Ferdinand  and  Isabella,  enjoyed  the 
most  liberal  government  of  Europe.  According  to  one  authority, 
“the  genius  and  maxims  of  the  court  were  purely  republican. 
The  kings  were  elective,  while  the  real  exercise  of  power  was  in 
the  hands  of  the  Cortes,  an  assembly  consisting  of  the  nobility, 
the  equestrian  order,  the  representatives  of  cities,  and  the  clergy. 
A  succession  of  twenty  sovereigns  reigned  from  the  year  1035  to 
1516.  At  such  a  court  and  amid  such  an  assemblage,  probably 
in  the  capital  town  of  Zaragoza  (Saragossa),  Lull  spent  sev¬ 
eral  years  of  his  life.  He  was  early  addicted  to  music  and  played 
the  cithern  with  skill.  But  he  was  yet  more  celebrated  as  a 
court  poet.  .  .  . 

He  was  the  most  popular  poet  of  his  age  in  Spain,  and 
his  influence  on  Catalonian  poetry  is  acknowledged  in  such 
terms  of  praise  by  students  of  Spanish  literature  that  he  might 
be  called  the  founder  of  the  Catalonian  school  of  poets.  The 
philological  importance  of  Lull’s  Catalonian  writings,  especial¬ 
ly  his  poems,  was  shown  by  Adolph  Helfferieh  in  his  book  on 
“Lull  and  the  Origin  of  Catalan  Literature.”  In  this  volume 
specimens  of  his  poetry  and  proverbs  are  given.  A  writer  in 
the  “Encyclopedia  Britannica”  speaks  of  one  of  his  poems,  “Lo 


8 


Desconort”  (Despair)  as  eminently  fine  and  composite  in  its 
diction.  This  poem,  if  it  was  written  before  his  conversion,  as  is 
probable,  would  already  show  that  Lull  himself  was  dissatisfied 
at  heart  with  his  life  of  worldly  pleasure.  Already,  perhaps, 
there  arose  within  him  a  mighty  struggle  between  the  spirit  and 
the  flesh.  Sensual  pleasures  never  satisfy,  and  his  lower  and 
higher  natures  strove  one  with  the  other. 

His  Con  version.  (Pp.  81,  33-86.) 

It  seems  that  at  about  his  thirty-second  year  he  returned  to 
Palma,  altho  there  is  little  certainty  of  date  among  his  bio¬ 
graphers.  At  any  rate  it  was  at  the  place  of  his  birth  that  Lull 
was  born  again.  It  was  in  the  Franciscan  church,  and  not  at 
the  court  of  Aragon,  that  he  received  his  final  call  and  made  his 
decision  to  forsake  all  and  become  a  preacher  of  righteousness. 
The  prodigal  son  came  to  himself  amid  the  swine,  and  his 
feet  were  already  toward  home  when  he  saw  his  Father, 
and  his  Father  ran  out  to  meet  him.  The  story  of  St. 
Augustine  under  the  fig-tree  at  Milan  was  reenacted  at  Palma. 

The  Christians  of  the  thirteenth  century  believed  in  vi¬ 
sions  and  saw  visions.  Altho  an  age  of  visions  is  apt  to  be  a 
visionary  age,  this  was  not  altogether  true  of  the  thirteenth 
century.  The  visions  of  Francis  of  Assisi,  of  Catherine  the 
Saint,  of  Peter  Nolasco,  and  of  others  in  this  age,  had  a  tremen¬ 
dous  effect  on  their  lives  and  influence.  We  may  doubt  the 
vision,  but  we  can  not  doubt  its  result  in  the  lives  of  those  who 
profess  to  have  seen  it.  Call  it  religious  hallucination  or  pious 
imagination,  if  you  will,  but  even  then  it  has  power.  Buskin 
says  that  "such  imagination  is  given  us  that  we  may  be  able 
to'vision  forth  the  ministry  of  angels  beside  us  and  see  the  chari¬ 
ots  of  fire  on  the  mountains  that  gird  us  round.  ’ 7  In  that  age  of 
Mariolatry  and  angel-worship  and  imitation  of  saints,  it  was  not 
such  a  vision  that  arrested  Lull,  but  a  vision  of  Jesus  Himself. 
The  story,  as  told  in  a  Life  written  with  his  consent  during  his 
lifetime,  is  as  follows: 

One  evening  the  seneschal  was  sitting  on  a  couch,  with  his 
cithern  on  his  knees,  composing  a  song  in  praise  of  a  noble  mar¬ 
ried  lady  who  had  fascinated  him  but  who  was  insensible  to  liis 
passion.  Suddenly,  in  the  midst  of  the  erotic  song,  he  saw  on  his 
right  hand  the  Savior,  hanging  on  His  cross,  the  blood  trickling 
from  His  hands  and  feet  and  brow,  look  reproachfully  at  him. 
Raymund,  conscience  struck,  started  up ;  he  could  sing  no  more ; 
he  "laid  aside  his  cithern  and,  deeply  moved,  retired  to  bed. 
Eight  days  after,  he  again  attempted  to  finish  the  song  and 
again  took  up  the  plea  of  an  unrequited  lover.  But  now  again, 

9 


as  before,  the  image  of  Divine  Love  incarnate  appeared — the 
agonized  form  of  the  Man  of  Sorrows.  The  dying  eyes  of  the 
Savior  were  fixed  on  him  mournfully,  pleadingly: 

“See  from  His  head,  His  hands,  His  feet 
Sorrow  and  love  flow  mingling  down : 

Did  ere  such  love  and  sorrow  meet, 

Or  thorns  compose  so  rich  a  crown?” 

Lull  cast  his  lute  aside,  and  threw  himself  on  his  bed,  a  prey  to 
remorse.  He  had  seen  the  highest  and  deepest  unrequited  love. 
But  the  thought  that 

“Love  so  amazing,  so  divine, 

Demands  my  soul,  my  life,  my  all,” 

had  not  yet  reached  him.  The  effect  of  the  vision  was  so  transi¬ 
tory  that  he  was  not  ready  to  yield  until  it  again  repeated  itself. 
Then  Lull  could  not  resist  the  thought  that  this  was  a  special 
message  for  himself  to  conquer  his  lower  passions  and  to  devote 
himself  entirely  to  Christ's  service.  He  felt  engraved  on  his 
heart,  as  it  were,  the  great  spectacle  of  divine  Self-sacrifice. 
Henceforth  he  had  only  one  passion,  to  love  and  serve  Christ. 
But  there  arose  the  doubt,  How  can  I,  defiled  with  impurity, 
rise  and  enter  on  a  holier  life?  Night  after  night,  we  are  told, 
he  lay  awake,  a  prey  to  despondency  and  doubt.  He  wept  like 
Mary  Magdalen,  remembering  how  much  and  how  deeply  he  had 
sinned.  At  length  the  thought  occurred:  Christ  is  meek  and 
full  of  compassion ;  He  invites  all  to  come  to  Him ;  He  will  not 
cast  me  out.  With  that  thought  came  consolation.  Because 
he  was  forgiven  so  much  he  loved  the  more,  and  concluded  that 
he  would  forsake  the  world  and  give  up  all  for  his  Savior. 

His  Dedication  to  the  Moslems.  ( Pp .  39-43.) 

After  the  visions  he  came  to  the  conclusion  that  he  could  de¬ 
vote  his  energies  to  no  higher  work  than  that  of  proclaiming  the 
Message  of  the  Cross  to  the  Saracens.  His  thoughts  would 
naturally  take  this  direction.  The  islands  of  Majorca  and  Min¬ 
orca  had  only  recently  been  in  the  hands  of  the  Saracens.  His 
father  had  wielded  the  sword  of  the  king  of  Aragon  against 
these  enemies  of  the  Gospel ;  why  should  not  the  son  now  take 
up  the  sword  of  the  Spirit  against  them  ?  If  the  carnal  weapons 
of  the  crusading  knights  had  failed  to  conquer  Jerusalem,  was 
it  not  time  to  sound  the  bugle  for  a  spiritual  crusade  for  the 
conversion  of  the  Saracen?  Such  were  the  thoughts  that  filled 
his  mind.  But  then,  he  says,  a  difficulty  arose.  How  could  he, 
a  layman,  in  an  age  when  the  Church  and  the  clergy  were  su¬ 
preme,  enter  on  such  a  work?  Thereupon  it  occurred  to  him 


10 


that  at  least  a  beginning  might  be  made  by  composing  a  volume 
which  should  demonstrate  the  truth  of  Christianity  and  con¬ 
vince  the  warriors  of  the  Crescent  of  their  errors.  This  book, 
however,  would  not  be  understood  by  them  unless  it  were  in 
Arabic,  and  of  this  language  he  was  ignorant;  other  difficulties 
presented  themselves  and  almost  drove  him  to  despair.  Full  of 
such  thoughts,  he  one  day  repaired  to  a  neighbouring  church 
and  poured  forth  his  whole  soul  to  God,  beseeching  Him  if  He 
did  inspire  these  thoughts  to  enable  him  to  carry  them  out. 

This  was  in  the  month  of  July.  But,  altho  old  desires  and 
the  old  life  were  passing  away,  all  things  had  not  yet  become 
new.  For  three  months  his  great  design  was  laid  aside  and  he 
struggled  with  old  passions  for  the  mastery.  On  the  fourth  of 
October,  the  festival  of  St.  Francis  of  Assisi,  Lull  went  to  the 
Franciscan  church  at  Palma  and  heard  from  the  lips  of  the 
friar-preacher  the  tale  of  the  “Spouse  of  Poverty.”  He  learned 
how  this  son  of  Pietro  Bernadone  di  Mericoni,  once  foremost 
in  deeds  of  war  and  a  gay  worlding,  was  taken  prisoner  at 
Perugia  and  brought  by  disease  to  the  very  gates  of  death ;  how 
he  saw  visions  of  the  Christ  and  of  the  world  to  come ;  how,  when 
he  emerged  from  his  dungeon,  he  exchanged  his  gay  apparel  for 
the  garb  of  the  mendicant,  visiting  the  sick,  tending  the  leprous, 
and  preaching  the  Gospel;  how  in  1219,  before  the  walls  of 
Damietta,  this  missionarv-monk  crossed  over  to  the  infidels  and 
witnessed  for  Christ  before  the  Sultan,  declaring,  “I  am  not 
sent  of  man,  but  of  God,  to  show  thee  the  way  of  salvation.” 

The  words  of  the  preacher  rekindled  the  fires  of  love  half- 
smothered  in  the  heart  of  Lull.  He  now  made  up  his  mind  once 
and  forever.  He  sold  all  his  property,  which  was  considerable, 
gave  the  money  to  the  poor,  and  reserved  only  a  scanty  allow¬ 
ance  for  his  wife  and  children.  This  was  the  vow  of  his  con¬ 
secration  in  his  own  words :  “To  Thee,  Lord  God,  do  I  now 
offer  myself  and  my  wife  and  my  children  and  all  that  I  pos¬ 
sess;  and  since  I  approach  Thee  humbly  with  this  gift  and  sa¬ 
crifice,  may  it  please  Thee  to  condescend  to  accept  all  what  I 
give  and  offer  up  now  for  Thee,  that  I  and  my  wife  and  my 
children  may  be  Thy  humble  slaves.”  It  was  a  covenant  of  com¬ 
plete  surrender,  and  the  repeated  reference  to  his  wife  and  chil¬ 
dren  shows  that  Raymund  Lull’s  wandering  passions  had  found 
rest  at  last.  It  was  a  family  covenant,  and  by  this  token  we 
know  that  Lull  had  forever  said  farewell  to  his  former  com¬ 
panions  and  his  life  of  sin. 

He  assumed  the  coarse  garb  of  a  mendicant,  made  pilgrim¬ 
ages  to  various  churches  in  the  island,  and  prayed  for  grace  and 
assistance  in  the  work  he  had  resolved  to  undertake.  The  man¬ 
tle  of  apostolic  succession  fell  from  Francis  of  Assisi,  forty  years 


11 


dead,  upon  the  layman  of  Palma,  now  in  his  thirtieth  year.  From 
the  mendicant  orders  of  the  Middle  Ages,  their  precepts  and 
their  example,  Lull  in  part  drew  his  passionate,  ascetic,  and 
unselfish  devotion. 

Preparing  for  His  Task.  ( Pp .  54-56,  62.) 

But  the  advice  of  his  kinsman,  the  Dominican  Raymund  de 
Pennaforte,  dissuaded  him,  and  he  decided  to  remain  at  Ma¬ 
jorca  and  pursue  his  studies  and  preparation  privately.  First, 
he  laid  plans  for  a  thorough  mastery  of  the  Arabic  language. 
To  secure  a  teacher  was  not  an  easy  matter,  as  Majorca  had 
years  ago  passed  from  Saracen  into  Christian  hands,  and  as  no 
earnest  Moslem  would  teach  the  Koran  language  to  one  whose 
professed  purpose  was  to  assail  Islam  with  the  weapons  of 
philosophy. 

He  therefore  decided  to  purchase  a  Saracen  slave,  and  with 
this  teacher  his  biographers  tell  us  that  Lull  was  occupied  in 
Arabic  study  for  a  period  of  more  than  nine  years.  Could  any¬ 
thing  prove  more  clearly  that  Lull  was  the  greatest  as  well  as 
the  first  missionary  to  Moslems? 

After  this  long,  and  we  may  believe  successful,  apprentice¬ 
ship  with  the  Saracen  slave,  a  tragic  incident  interrupted  his 
studies.  Lull  had  learned  the  language  of  the  Moslem,  but  the 
Moslem  slave  had  not  yet  learned  the  love  of  Christ ;  nor  had  his 
pupil.  In  the  midst  of  their  studies,  on  one  occasion  the  Sara¬ 
cen  blasphemed  Christ.  Plow,  we  are  not  told;  but  those  who 
work  among  Moslems  know  what  cruel,  vulgar  words  can  come 
from  Moslem  lips  against  the  Son  of  God.  When  Lull  heard  the 
blasphemy,  he  struck  his  slave  violently  on  the  face  in  his  strong 
indignation.  The  Moslem,  stung  to  the  quick,  drew  a  weapon, 
attempted  Lull’s  life,  and  wounded  him  severely.  He  was  seized 
and  imprisoned.  Perhaps  fearing  the  death-penalty  for  at¬ 
tempted  murder,  the  Saracen  slave  committed  suicide.  It  was  a 
sad  beginning  for  Lull  in  his  work  of  preparation.  Patience  had 
not  yet  had  its  perfect  work.  Lull  felt  more  than  ever  before, 
“He  that  loves  not  lives  not.”  The  vision  of  the  thorn-crowned 
Head  came  back  to  him ;  he  could  not  forget  his  covenant.  .  .  . 

In  judging  the  character  of  Lull’s  method  and  his  long 
period  of  preparation,  one  thing  must  not  be  forgotten.  The 
strength  of  Islam  in  the  age  of  scholasticism  was  its  philosophy. 
Having  thoroughly  entered  into  the  spirit  of  Arabian  philo¬ 
sophical  writings  and  seen  its  errors,  there  was  nothing  left  for 
a  man  of  Lull’s  intellect  but  to  meet  these  Saracen  philosophers 
on  their  own  ground.  Avicenna,  Algazel,  and  Averroes  sat  on 
the  throne  of  Moslem  learning  and  ruled  Moslem  thought. 


12 


Lull’s  object  was  to  undermine  their  influence  and  so  reach  the 
Moslem  heart  with  the  message  of  salvation.  For  such  a  conflict 
and  in  such  an  age  his  weapons  were  well  chosen. 

Establishing  a  Missionary  College.  (Pp.  65-67 ,  68-69.) 

No  sooner  had  Lull  completed  his  “Ars  Major,”  and  lectured 
on  it  in  public,  than  he  set  to  work  to  persuade  the  king, 
James  II.,  who  had  heard  of  his  zeal,  to  found  and  endow  a 
monastery  in  Majorca  where  Franciscan  monks  should  be 
instructed  in  the  Arabic  language  and  trained  to  become  able 
disputants  among  the  Moslems.  The  king  welcomed  the  idea, 
and  in  the  year  1276  such  a  monastery  was  opened  and  thirteen 
monks  began  to  study  Lull’s  method  and  imbibe  Lull’s  spirit. 
He  aimed  not  at  a  mere  school  of  theology  or  philosophy :  his 
ideal  training  for  the  foreign  field  was  ahead  of  many  theological 
colleges  of  our  century.  It  included  in  its  curriculum  the 
geography  of  missions  and  the  language  of  the  Saracens ! 
“ Knowledge  of  the  regions  of  the  world,”  he  wrote,  “is  strongly 
necessary  for  the  republic  of  believers  and  the  conversion  of 
unbelievers,  and  for  withstanding  infidels  and  Anti-christ.  The 
man  unacquainted  with  geography  is  not  only  ignorant  where  he 
walks,  but  whither  he  leads.  Whether  he  attempts  the  con¬ 
version  of  infidels  or  works  for  other  interests  of  the  Church,  it 
is  indispensable  that  he  know  the  religions  and  the  environments 
of  all  nations.  ’  ’  This  is  high-water  mark  for  the  dark  ages !  The 
pioneer  for  Africa,  six  centuries  before  Livingstone,  felt  what 
the  latter  expressed  more  concisely  but  not  more  forcibly :  ‘  ‘  The 
end  of  the  geographical  feat  is  the  beginning  of  the  missionary 
enterprise.'  .  .  . 

At  Montpelier,  Lull  spent  three  or  four  years  in  study  and 
in  teaching.  Here,  most  probably,  he  wrote  his  medical  works, 
and  some  of  his  books  appealing  for  help  to  open  other  mis¬ 
sionary  schools.  In  one  place  he  thus  pleads  with  words  of  fire 
for  consecration  to  this  cause :  “I  find  scarcely  any  one,  0 
Lord,  who  out  of  love  to  Thee  is  ready  to  suffer  martyrdom  as 
Thou  hast  suffered  for  us.  It  appears  to  me  agreeable  to  reason, 
if  an  ordinance  to  that  effect  could  be  obtained,  that  the  monks 
should  learn  various  languages  that  they  might  be  able  to  go  out 
and  surrender  their  lives  in  love  to  Thee.  ...  0  Lord  of 

glory,  if  that  blessed  day  should  ever  be  in  which  I  might  see 
Thy  holy  monks  so- influenced  by  zeal  to  glorify  Thee  as  to  go  to 
foreign  lands  in  order  to  testify  of  Thy  holy  ministry,  of  Thy 
blessed  incarnation,  and  of  Thy  bitter  sufferings,  that  would 
be  a  glorious  day,  a  day  in  which  that  glow  of  devotion  would 
return  with  which  the  holy  apostles  met  death  for  their  Lord 
Jesus  Christ.” 


13 


Secured  the  Establishment  of  Professorship.  ( Pp .  77- 
79.) 

Once  more  Lull  returned  to  Paris,  and,  strong  in  mind  altho 
feeble  in  frame,  attacked  the  Arabian  philosophy  of  Averroes 
and  wrote  in  defense  of  the  faith  and  the  doctrines  of  revelation. 
At  Paris  he  heard  that  a  general  conference  was  to  be  sum¬ 
moned  at  Vienne,  three  hundred  miles  away  in  the  south  of 
Prance,  on  October  16,  1311.  A  general  council  might  favor 
what  popes  had  scarcely  deigned  to  notice.  So  he  retraced  the 
long  journey  he  had  just  taken.  Nearly  three  hundred  prelates 
were  present  at  the  council.  The  combat  of  heresies,  the  abroga¬ 
tion  of  the  order  of  Templars,  proposals  for  new  crusades,  and 
discussions  as  to  the  legitimacy  of  Boniface  VIII.  occupied  the 
most  attention.  Nevertheless  the  council  gave  heed  to  at  least 
one  of  Lull’s  proposals,  and  passed  a  decree  that  professorships 
of  the  Oriental  languages  should  be  endowed  in  the  universities 
of  Paris,  Salamanca  and  Oxford,  and  in  all  cities  where  the 
papal  court  resided. 

Thus,  at  last,  he  had  lived  to  see  one  portion  of  his  lifelong 
pleadings  brought  to  fruition.  Who  is  able  to  follow  out  the 
result  for  missions  of  these  first  Oriental  language  chairs  in 
European  universities  even  as  far  as  saintly  Martyn  and  Ion 
Keith-Palconer,  Arabic  professor  at  Cambridge?  For  this  great 
idea  of  missionary  preparation  in  the  schools  Lull  fought  single- 
handed  from  early  manhood  to  old  age,  until  he  stood  on  the 
threshold  of  success.  He  anticipated  Loyola,  Zinzendorf  and 
Duff  in  linking  schools  to  missions;  and  his  fire  of  passion  for 
this  object  equaled,  if  not  surpassed,  their  zeal. 

II is  First  Missionary  Journey  to  Tunis.  ( Pp .  80-82,  88- 
89.) 

When  Raymond  Lull  met  with  disappointment  on  his  first 
visit  to  Rome,  he  returned  for  a  short  time  to  Paris,  as  we  have 
seen,  and  then  determined  to  set  out  as  a  missionary  indeed  to 
propagate  the  faith  among  the  Moslems  of  Africa.  Lull  was  at 
this  time  fifty-six  years  old,  and  travel  in  those  days  was  full  of 
hardship  by  land  and  sea.  The  very  year  in  which  Lull  set  out, 
news  reached  Europe  of  the  fall  of  Acre  and  the  end  of  Christian 
power  in  Palestine.  All  Northern  Africa  was  in  the  hands  of 
the  Saracens,  and  they  were  at  once  elated  at  the  capture  of 
Acre  and  driven  to  the  height  of  fanaticism  by  the  persecution 
of  the  Moors  in  Spain.  It  was  a  bold  step  that  Lull  undertook. 
But  he  counted  not  his  life  dear  in  the  project,  and  was  ready, 
so  he  thought,  to  venture  all  on  the  issue.  He  expected  to  win 


14 


by  love  and  persuasion;  at  least,  in  his  own  words,  he  would 
“experiment  whether  he  himself  could  not  persuade  some  of 
them  by  conference  with  their  wise  men  and  by  manifesting  to 
them,  according  to  the  divinely  given  Method,  the  Incarnation 
of  the  Son  of  God  and  the  three  Persons  of  the  Blessed  Trinity 
in  the  Divine  Unity  of  Essence.  ’  ’  Lull  proposed  a  parliament  of 
religions,  and  desired  to  meet  the  bald  monotheism  of  Islam  face 
to  face  with  the  revelation  of  the  Father,  the  Son,  and  the  Holy 
Spirit.  .  .  . 

Lull  must  have  arrived  at  Goletta  and  thence  proceeded  to 
Tunis.  His  first  step  was  to  invite  the  Moslem  ulema  or  literati 
to  a  conference,  just  as  did  Ziegenbalg  in  South  India  and  John 
Wilson  at  Bombay.  He  announced  that  he  had  studied  the 
arguments  on  both  sides  of  the  question  and  was  willing  to  sub¬ 
mit  the  evidences  for  Christianity  and  for  Islam  to  a  fair  com¬ 
parison.  He  even  promised  that,  if  he  was  convinced,  he  would 
embrace  Islam.  The  Moslem  leaders  willingly  responded  to  the 
challenge,  and  coming  in  great  numbers  to  the  conference  set 
forth  with  much  show  of  learning  the  miracle  of  the  Koran  and 
the  doctrine  of  God’s  unity.  After  long,  tho  fruitless  discussion, 
Lull  advanced  the  following  propositions,  which  are  well  cal¬ 
culated  to  strike  the  two  weak  points  of  Mohammedan  mono¬ 
theism  :  lack  of  love  in  the  being  of  Allah ,  and  lack  of  harmony 
in  His  attributes. 

Lull’s  Witness  in  Bugia.  ( Pp .  104-105 107-108.) 

We  now  come  to  his  journey  to  North  Africa,  on  which  he 
set  out  in  1307,  probably  from  some  port  in  France  or  from 
Genoa.  This  time  he  did  not  go  to  Tunis,  but  to  Bugia.  Some 
say  he  visited  Hippone  and  Algiers  as  well.  A  special  interest 
attaches  to  the  town  of  Bugia  in  the  story  of  Lull ’s  life,  as  it  was 
here  he  preached  to  Moslems  in  his  old  age  and  here  was  the 
scene  of  his  death. 

Bugia,  or  Bougiah,  is  a  fortified  seaport  in  Algeria  between 
Cape  Carbon  and  Wady  Sahil.  Its  most  important  buildings  at 
present  are  the  French  Roman  Catholic  church,  the  hospital,  the 
barracks,  and  the  old  Abdul  Kadir  fort,  now  used  as  a  prison. 
At  present  it  has  but  a  small  population,  yet  conducts  a  con¬ 
siderable  trade  in  wax,  grain,  oranges,  oil  and  wine.  .  .  . 

Raymond  Lull  no  sooner  came  to  Bugia  than  he  found  his 
way  to  a  public  place,  stood  up  boldly,  and  proclaimed  in  the 
Arabic  language  that  Christianity  was  the  only  true  faith,  and 
expressed  his  willingness  to  prove  this  to  the  satisfaction  of  all. 
We  know  not  what  the  exact  nature  of  his  argument  was  on 


15 


this  occasion,  but  it  touched  the  character  of  Mohammed.  A 
commotion  ensued  and  many  hands  were  lifted  to  do  him 
violence. 

The  mufti,  or  chief  of  the  Moslem  clergy,  rescued  him  and 
expostulated  with  him  on  his  madness  in  thus  exposing  himself 
to  peril. 

“ Death, ”  Lull  replied,  “has  no  terrors  whatever  for  a  sincere 
servant  of  Christ  who  is  laboring  to  bring  souls  to  a  knowledge 
of  the  truth.”  After  this  the  mufti,  who  must  have  been  well 
versed  in  Arabian  philosophy,  challenged  Lull  for  proofs  of  the 
superiority  of  Christ’s  religion  over  that  of  Mohammed. 

Summary  of  His  Life  Work.  ( Pp .  63-64.) 

Lull’s  lifework  was  three-fold:  he  devised  a  philosophical  or 
educational  system  for  persuading  non-Christians  of  the  truth 
of  Christianity ;  he  established  missionary  colleges ;  and  he  him¬ 
self  went  and  preached  to  the  Moslems,  sealing  his  witness  with 
martyrdom.  The  story  of  his  life  is  best  told  and  best  remem¬ 
bered  if  we  follow  this  clue  to  its  many  years  of  loving  service. 
Lull  himself,  when  he  was  about  sixty  years  old,  reviews  his  life 
in  these  words :  “I  had  a  wife  and  children ;  I  was  tolerably 
rich ;  I  led  a  secular  life.  All  these  things  I  cheerfully 
resigned  for  the  sake  of  promoting  the  common  good  and  diffus¬ 
ing  abroad  the  holy  faith.  I  learned  Arabic.  I  have  several 
times  gone  abroad  to  preach  the  Gospel  to  the  Saracens.  I  have 
for  the  sake  of  the  faith  been  cast  into  prison  and  scourged. 
I  have  labored  forty-five  years  to  gain  over  the  shepherds  of  the 
church  and  the  princes  of  Europe  to  the  common  good  of  Chris- 
tendom.  Now  I  am  old  and  poor,  but  still  I  am  intent  on  the 
same  object.  I  will  persevere  in  it  till  death,  if  the  Lord  per¬ 
mits  it.” 

Last  Journey  and  Martyrdom.  (Pp.  138-139 ,  143-143.) 

The  dangers  and  difficulties  that  made  Lull  shrink  back  from 
his  journey  at  Genoa  in  1291,  only  urged  him  forward  to  North 
Africa  once  more  in  1314.  His  love  had  not  grown  cold,  but 
burned  the  brighter  “with  the  failure  of  natural  warmth  and 
the  weakness  of  old  age.”  He  longed  not  only  for  the  martyr’s 
crown,  but  also  once  more  to  see  his  little  band  of  believers. 
Animated  by  these  sentiments,  he  crossed  over  to  Bngia  on 
August  14,  and  for  nearly  a  whole  year  labored  secretly  among 
a  little  circle  of  converts,  whom  on  his  previous  visits  he  had 
won  over  to  the  Christian  faith.  .  .  . 


16 


For  over  ten  months  the  aged  missionary  dwelt  in  hiding, 
talking  and  praying  with  his  converts  and  trying  to  influence 
those  who  were  not  yet  persuaded.  His  one  weapon  was  the 
argument  of  CfocFs  love  in  Christ,  and  his  11  shield  of  faith”  was 
that  of  medieval  art,  which  so  aptly  symbolizes  the  doctrine  of 
the  Holy  Trinity.  So  lovingly,  and  so  unceasingly  did  Lull  urge 
the  importance  of  this  doctrine  that  we  have  put  the  scutum  fidei 
on  the  cover  of  this  biography. 

Of  the  length,  breadth,  depth  and  height  of  the  love  of 
Christ,  all  Lull’s  devotional  writings  are  full. 

At  length,  weary  of  seclusion,  and  longing  for  martyrdom, 
he  came  forth  into  the  open  market  and  presented  himself  to 
the  people  as  the  same  man  whom  they  had  once  expelled  from 
their  town.  It  was  Elijah  showing  himself  to  a  mob  of  Ahabs ! 
Lull  stood  before  them  and  threatened  them  with  divine  wrath 
if  they  still  persisted  in  their  errors.  He  pleaded  wTith  love,  but 
spoke  plainly  the  whole  truth.  The  consequences  can  be  easily 
anticipated.  Filled  with  fanatic  fury  at  his  boldness,  and  unable 
to  reply  to  his  arguments,  the  populace  seized  him,  and  dragged 
him  out  of  the  town ;  there  by  the  command,  or  at  least  the  con¬ 
nivance,  of  the  king,  he  was  stoned  on  the  30th  of  June,  1315. 


17 


SERIES  OF  PROGRAMS  NOW  AVAILABLE 

Course  Number  One 

• 

JAMES  CHALMERS,  Martyr  of  New  Guinea 
JAMES  GILMOUR,  Pioneer  in  Mongolia 
WILFRED  T.  GRENFELL,  Knight-Errant  of  the  North 
ADONIRAM  JUDSON,  Herald  of  the  Cross  in  Burma 
ION  KEITH -FALCONER,  Defender  of  the  Faith  in  Arabia 
DAVID  LIVINGSTONE,  Africa’s  Pathfinder  and  Emancipator 
ALEXANDER  M.  MACKAY,  Uganda’s  White  Man  of  Work 
HENRY  MARTYN,  Persia’s  Man  of  God 
ROBERT  MORRISON,  Protestant  Pioneer  in  China 
JOHN  G.  PATON,  King  of  the  Cannibals 
MARY  SLESSOR,  The  White  Queen  of  Calabar 
MARCUS  WHITMAN,  Hero  of  the  Oregon  Country 

Co  urse  Number  Two 

CAPTAIN  LUKE  BICKEL,  Master  Mariner  of  the  Inland  Sea 

« 

WILLIAM  CAREY,  Pounder  of  Modern  Missions 
ALEXANDER  DUFF,  India’s  Educational  Pioneer 
MARY  PORTER  GAMEWELL,  Heroine  of  the  Boxer  Rebellion 
FRANK  HIGGINS,  Sky  Pilot  of  the  Lumbermen 
RAYMOND  LULL,  First  Missionary  to  the  Moslems 
GEORGE  L.  MACKAY,  Pioneer  Missionary  in  Formosa 
JOHN  K.  MACKENZIE,  The  Beloved  Physician  of  Tientsin 
ROBERT  MOFFAT,  Friend  of  the  African 

JOHN  COLERIDGE  PATTESON,  Martyr  Bishop  of  the  South 

Seas 

J.  HUDSON  TAYLOR,  Organizer  of  the  China  Inland  Mission 
JOHN  WILLIAMS,  Shipbuilder  in  the  South  Seas 


No.  319— M.E.L— 1M— May,  1926 


20 


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